nation. They saw, as we all saw, the vast armies preparing for the fray, the diplomatists betraying an increasing concern about the relations between their respective nations, the press embittering those relations, and a pernicious and provocative literature inflaming public opinion. We all saw these things, and knew that a war of appalling magnitude would follow the first infringement of peace. Yet I think it will hardly be controverted that the Churches made no serious effort to avert that calamity from Europe. They were deeply concerned about unbelief, about personal purity, about the cleanness of plays and books and pictures, even about questions of social reform which a rebellious democracy forced on them; but they took no initiative and performed no important service in connection with this terrible danger.
That is the indictment which many bring against Christianity, and we have now to consider the general defence. I will examine later a number of religious pronouncements about the war, and will discuss here only a few general pleas which are put forward as a defence against the general indictment.
It is, in the first place, urged that the moral and humanitarian teaching which the Christian Churches never ceased to put before the world condemned in advance every departure from the paths of justice and charity; that it was not the fault of Christianity if men refused to listen to or carry into practice that teaching. But at no period in the history of morals has it sufficed to lay down general principles. Everybody perceives to-day, not only that slavery was in itself a crime, but that it was essentially opposed to the Christian morality. Yet, as no Christian teacher for many centuries ventured to apply the principle
